5.2 The Jesus Who Understands Weakness
" He hath not dealt with us after our sins...He knoweth our frame,
he remembereth that we are dust" (Ps. 103:10,14) was surely
true on account of the future sacrifice of the Saviour. The Christ
was a demanding Lord, His expectations were (and are) high. And
yet His parables reveal an immense sympathy and empathy with our
weakness. In a normal human situation, it would be difficult to
build a relationship with someone who had such apparently contradictory
trends in His character. Perhaps we have the same problem in our
struggle to know the Lord. He never denied that He came over in
some ways as " a hard man" with high expectations; all
He said was that seeing this was the case, we ought to act accordingly
(Mt. 25:24) (1). And yet He is also
a man of grace and understanding far beyond anything reached by
anyone else. He is truly the Jesus who understands human weakness.
And note that He is described even now as “the man Christ Jesus”,
able to feel the pulse of our humanity. This, in passing, opens
a window into what Divine nature will be like: we will be able to
completely feel the human experience, to the extent of still bearing
the title ‘men’ even in immortality. On this account we will be
able to relate to the mortals in the Millennium.
The Lord’s parables describe those He will save as the son who refused
to go to work, but later went, sheepishly aware of his failure;
the sheep that went away, i.e. those Christ came to save (Mt. 18:11)
(a symbol of us all, Mt. 18:12 cp. Is. 53:6); the lost coin;
the son who went away and sowed his wild oats, and then returned
with his tail between his legs (2).
Christ expects that we will fail, as grievously as those parables
indicate. Yet we have somehow come to think that they refer either
to our follies before baptism, or to those within our community
who publicly disgrace themselves. Yet they describe all
the faithful. But is there that sense of contrition in us, really?
Aren't we more like the elder brother, or the son who said "
I go, Sir, but went not" (Mt. 21:30)?
There is the suggestion in the parable of the labourers that the Lord
makes some big concessions to human weakness. The Spirit in Paul
points the contrast between realizing that salvation is by pure
grace, and the wrong perception of salvation as a wage paid for
works (e.g. Rom. 6). Indeed, the whole spirit of the Bible is that
we should be willing to serve for nothing (3).
The parable of the slave preparing his Master's meal after working
hard for him a whole day makes this point. And yet in the parable
of the labourers, Christ agrees with the labourers for
a penny (note his humility, cp. God reasoning with men to accept
His forgiveness, Is. 1:18); He asks them to go to work, and then
He will give them the wages (cp. salvation). He even describes their
salvation as " that which is right" , so much did He present
the Gospel to them from the selfish level they were then on. The
Lord was not ignorant of the line of argument Paul would later present
regarding salvation by pure grace. Surely the parable is teaching
that the Lord recognizes that in our spiritual immaturity
at the time of our conversion, we do need the Kingdom as a carrot,
as a motivator. He treats us on this low level initially, hoping
we will rise up the higher level of grace. It is possible
to witness this spiritual growth in converts, and also in the community
of true believers over time; initially we are motivated by the reward
of the political Kingdom, but as spiritual perception increases,
we grasp Paul's gospel of pure grace. The concept of working and
being rewarded decreases, and the recognition of salvation by grace
increases, with the resultant zeal for a truer spirituality.
The parable of the unjust steward must be read in the context of the
preceding parables of forgiveness. The man is in debt to his Master, surely
speaking of our sinfulness (Lk. 16:3,4 cp. Mt. 18:24). He has wasted his
goods- which are given to us at baptism (Lk. 16:1 cp. Mt. 25:14). He could
have begged, but he was too proud. Therefore in order to get
forgiveness he raced round forgiving everybody else. This suggests
a spiritual selfishness which surely isn't ideal. And yet " the Lord
commended the unjust steward" .
The Lord's offer of different levels is possibly seen in Mt. 19:12: "
Him that is able to receive it, let him receive it" . But in terms
of the parables, consider how the parable of the lost sheep shows Christ
never giving up; but then there is the teaching of v. 15-18 concerning
us trying to gain the brother that has offended us (Mt. 18:15 = Prov.
18:19), resulting in finally throwing him out of the church if we fail
to reach an understanding with him. The teaching here seems to be that
it is legitimate in such a case of personal offence to give up with the
brother and disfellowship him. But the preceding parable shows Christ
saying that He never gives up. And then in Mt. 18:22 Christ tells Peter
(" I say unto thee" , singular) never to stop forgiving
his brother in a case of personal offence, up to 70 times seven. My summary
of all this is that the ideal standard is never to give up in trying to
regain our brother; but it is possible to live on the level of 'taking
up' every issue with him, and eventually disfellowshipping him. 'But',
the Lord continued, 'For you Peter, I expect a higher level; constant
forgiveness of your brother, all day long!'.
Recognition Of Weakness
The labourers parable indicates that the Lord's desire for response to
the Gospel will increase as the coming of the Kingdom advances. Apparently
He increasingly is the Jesus who understands human weakness. There is
an element of unreality in the parable; the servant goes at the 11th hour
and hires the men who others had refused, presumably because they didn't
look strong enough for the work. This element of unreality serves to highlight
the (humanly) irrational zeal of the Lord for the spread of the Gospel
in the last days before His return.
The parable of the marriage supper explains why this is. We need to enter
into the sense of urgency and tragedy which there was; the marriage of
the King's son was going to be delayed because the guests didn't want
to come. The shame, even anger, of the King (cp. God) and the bridegroom
(cp. Christ) need to be imagined; and this really is the feeling of the
Father and Son whenever the Gospel is rejected. And time and again it
happens, from Sunday School kids to those hundreds who every year complete
Bible study courses and turn away from the call.
These two parables show the blessing which will go behind the efforts
to spread the Gospel to all the world in the last days. There is a fervent,
urgent desire of the Lord for this, and so His blessing will
surely be with all who catch the same spirit of urgency. According to
the parable, the quality of converts is sacrificed (by the Lord, not us)
for the sake of numbers- which connects with the idea that the coming
of Christ is to some degree dependent upon the full number of the Gentiles
being converted (Rom. 11:25). Likewise the drag net was brought to land
once it was full of fish (Mt. 13:48). The Lord speaks of how " few"
(the Greek implies physically weak, cp. the unwanted labourers in the
market place) the labourers are (Mt. 9:37), and therefore more (numerically)
are needed. Any lamentation about the weakness of the latter day ecclesia
must be seen in this context; the Lord is desperate for the places at
the supper to be filled, although woe to those who come in without a wedding
garment (Mt. 22:12).
The Lord therefore has self-confessedly low expectations of the latter
day ecclesia. He is the Jesus who understands human weakness. He challenged
us that if we truly eat His words, we'll never hunger or thirst (Jn. 6:35);
but 30 years or so later, He said that in the Kingdom, He will stop us
hungering and thirsting (Rev. 7:16,17). He realizes that although we have
it within our potential to live this kind of fulfilled spiritual life,
in practice we will only get there in the Kingdom. The parable of the
sower shows how the Lord foresaw that the majority who responded to His
word would not hold on; He knew that men would not immediately appreciate
the blood of His cross, but would prefer the old wine of the old covenant
(Lk. 5:39). He saw that our spiritual growth would be an agonizingly slow
business; as slow as a tiny mustard seed growing into a tree, as slow
as a man digging a foundation in rock, or a seed growing and bringing
forth fruit. Such growth is very slow from a human perspective.
Good and bad guests come together to the wedding (Mt. 22:10), there are
wise and foolish virgins, good and bad fish slopping around all over each
other, wheat and tares growing together...this is a real emphasis. An
appreciation of this will end the image that if someone's a Christian
they must be spiritually OK, that we're all loving aunties and uncles,
that somehow Christian = safe. I know this isn't what we want to hear
the Lord saying. But whatever else are we supposed to take all this emphasis
to mean? The rejected in Mt. 22:12 are described as " friend"
, the same term the Lord used about Judas (Mt. 26:50). The suggestion
is that there are Judases amongst us, although we can't identify them
(and shouldn't try), just as the disciples couldn't. The evil servant
who (in Christ's eyes) beat his brethren was a hypocrite, he didn't appear
to men to be like that (Mt. 24:48-51); he was only cut asunder, revealed
for who he was, at the judgment. He appeared to be an ecclesial elder
who loved the flock.
Christ's low expectations of us are clearly demonstrated when He told
the parables of the weddings. When you put them together, you get this
picture: God made the wedding between Christ and us. The invited guests
didn't bother coming, for very trivial, mundane reasons that they put
in front of the honour of being invited to His wedding. Only tramps and
beggars come to it, motivated selfishly by the thought of a free meal
(cp. a penny for the day). But we, the bride, aren't ready (although Christ
graciously doesn't mention that in the parable), and so He delays to come
to the wedding. Back home, His most trusted household servants realize
that He's delaying His return, and start to get drunk and beat each other.
The excited young bridesmaids lose their enthusiasm and go to sleep. Eventually,
the wedding happens, but some of the guests don't bother to turn up in
a wedding garment, just in their filthy rags. The impression is clearly
this: the whole thing's a mess! Yet this is the marriage of the
Son of God to His dearly purchased bride, for whom He died, and lived
a life of total self-control. Yet He knew the whole thing would
be such a mess. No wonder Jesus so understands human weakness. But let's
try to enter into the sense of shame and hurt which He must feel at our
apathy; the shame is similar to the shame of the farmer who has tares
growing in his field. Everyone sees it's the result of his workers sleeping
instead of keeping the night watch as they should have done (Mt. 13:25).
The Lord foresaw this; He saw that the ultimate harvest wouldn't be a
good one. Even some that looked like " good seed" would be rejected
(Mt. 8:12 cp. 13:38). Yet in this same context, Christ speaks of how the
believer starts off as a tiny mustard seed, but in the Kingdom grows into
a tree which will shelter others (Mt. 13:32). He saw how small
are our spiritual beginnings compared to our position in the Kingdom.
The least in the Kingdom will be spiritually greater than John the Baptist
was in his mortal life (Mt. 11:11).
Did you know your Lord was like this, full of sympathy, and yet a realist,
so fully aware of how pathetic our response would be, on a community and
(1) See The
Demanding Lord. The way the servant was judged out of his
own mouth, with the Lord being the kind of man he thought He was,
is surely the principle of Ps. 90:11: " Even according to thy
fear, so is thy wrath" (in practice).
(2) The prodigal son represents
us all, according to the links between this parable and other Scripture.
Serving For Nothing.